One Hundred Select Sermons, Old Testament · Sermon 25
SERMON XXV.
Pſal. 118.18.
The Lord hath Chaſtened me ſore, but he hath not given me over to Death.
The Afflictions of the people of God are apt ſometimes to be Miſinterpreted both by others, and by themſelves; by themſelves in a way of Impatience and queſtioning of Gods Goodneſs to them, by others in a way of Reproach and Aggravation of Gods Judgments againſt them: Each of which Evils have need both to be removed and prevented by them, and accordingly we find them ſo to be in this Scripture which we have now in hand in the Example of the Prophet David: who partly to keep his own Heart from ſinking under the manifold Tryals which God had exerciſed him withall, and partly to reſtrain his Enemies in their uncharitable Cenſures of him, occaſionally from thoſe Afflictions; does here moſt pertinently and ſeaſonably break forth into this ſweet and Comfortable Meditation, and Expreſſion of Himſelf now before us, concerning both the manner and meaſure and quality of Gods dealings with him in the words of this preſent Text. The Lord hath Chaſtened me ſore, but he hath not given me over unto Death.
IN the Text it ſelf there are two General parts obſervable. Firſt, The Condition. Secondly, The Qualification of this Condition. The Condition. The Lord hath Chaſtened me. The Qualification. But he hath not given me over to Death.
We begin with the Firſt viz. The Condition, wherein three particulars more.
Firſt, The Author of it and that is the Lord.
Secondly, The Nature of it and that is Chaſtening.
Thirdly, The Aggravation of it, and that is expreſt to be Sorely. He hath Chaſtened me ſore.
Firſt, The Author of it; We are Chaſtened of the Lord. 1 Cor. 11.3. Affliction comes not out of the Duſt: God is the Inflicter of all Evils and Croſſe upon us. No Evil in the City, namely of Puniſhment which the Lord hath not done. Amos 3.6. God hath an hand in all Afflictions whatſoever, even the Afflictions of Evilmen; but he hath a ſpecial hand in the Afflictions of his people, in ordering and diſpoſing them to their good. And not a Hair falls from their Heads without the will of their Heavenly Father.
This is a point which we often hear of, but do not improve ſo much as we ſhould do; and yet indeed the life of it lies in the Application: we need not ſo much to inform our Judgments, as to quicken our Practiſes; and there is this uſe to be made of it
Firſt, That therefore we look up to the Lord in every Affliction and labour to ſee him in it: Hear the Rod and who hath appointed it; we are apt to look much to Inſtruments and ſecond Cauſes, but we ſhould acknowledg God in all, and conſider that our Buſineſs is with him: And therefore when any Evil befals us have ſtill recourſe with him, and make our Peace with him; becauſe otherwiſe we are upon no ſure terms at all: There's none can ſecure us againſt any Affliction but he onelyonly that inflicts it and lays it upon us, it is at his diſpoſing: Who as the Centurion in the Goſpel to his Servants ſays to it: God and it goeth, Come and it Cometh, do this and it doth it.
Secondly, Here is alſo matter of Comfort to the Servants of God: That whoſoever, or whatſoever may be the Inſtrument, God Himſelf is the principle Cauſe of every Trouble to them. It is the Cup which their Father gives them to drink, and therefore they may be ſure that it is well mingled and tempered for them, and this upon occaſion hath ſtill been an Incouragement to them: As Job, when the Sabeans ſpoyl'd him. The Lord hath taken; And David when Shimei Curſt him. The Lord hath bidden him. This was that which was a Comfort to both, and ſo may be likewiſe to any other elſe beſides. But ſo much briefly of the Author of this Condition, which was the Lord Himſelf. The Lord hath Chaſtened me.
The Second is the Nature of it, It is a Chaſtening, which is a word of Oeconomie and Diſpenſation; A molifying term, it is not Puniſhment, but Correction; not for Satisfaction to his Juſtice which is done Sufficiently in Chriſt, but for the better rule and Government of his Family: As for the thing it ſelf, God thinks fitting ſometimes to Afflict, and ſo to Correct his deareſt Servants. Yea of all them more or leſs, in one kind or other, at one time or other, ſhall be ſure to partake of this from him: We have a pregnant place to this purpoſe, in Heb. 12.6. which is worth our moſt ſerious Meditation. For whom the Lord loveth he Chaſteneth, and ſcourgeth every Son whom he receiveth. If ye indure Chaſtening, God dealeth with you as with Sons, for what Son is he whom the Father Chaſteneth not? But if ye be without Chaſtening whereof all are partakers, then are ye Baſtards and not Sons: Where we ſee that ſeaſonable Correction it is an Evidence and Teſtimony of our Adoption, and Favour with God Himſelf.
Thus it is with ſome other things beſides taken in with it, Affliction ſimply in it ſelf is no argument at all of the love of God, no more then Proſperity, nay the Afflictions of wicked men they are rather arguments and Teſtimonies of Gods Hatred even to him, and Fore-runner of his future wrath, and further Puniſhment of them in Hell; but to Gods Children who are in Covenant with Him, and who have his Image and ſtamp upon them, they are thus far beneficial to them, and God ſees them to be neceſſary for them; theſe Chaſtenings in ſundry regards.
As Firſt, To wean us from the world, and an inordinate love of theſe things here below: This is ſtill our Folly that we cannot injoy any Comfort here, but our Hearts are ready preſently to be overwhelmed and ſmother'd up with it, and we are apt to grow ſo much the more Carnal and worldly minded from it; now therefore is God fain to take ſuch Courſes as theſe are to reſtrain us, and to work Sobriety in us; to put aloes upon theſe Breaſts that we may not cry too fiercely after them. Intermingled Afflictions, they teach us the better to injoy Comforts, and are like ſower ſauce to ſweet Meat: For which reaſon it pleaſes God in wiſdom and goodneſs to inflict them, and lay them upon us, to make us the willinger to Die, and leave the World when our time Comes, and that we may not ſay, it's good for us to be here. And then to make us ſo much the more to reliſh Spiritual things and Spiritual Truths, for a man muſt ſtill have ſomewhat to pitch his Heart and Affections upon, and when Earthly things fail him, then do Heavenly more ſavour to him, and he finds ſo much the greater Sweetneſs and Contentment in them: Now he Chewes upon them, and ſucks out that Delight out of them, which before he did not ſo much regard. And Spiritual Truths, as long as men are well and in Proſperity, ſo long they are taken with Fanſies, and Speculations, and Notions, and witty Conceits; at the beſt but a few morral Diſcourſes: Theſe are the points they chiefly feed on; yea but in time of Affliction theſe will not ſerve the turn, nor do the deed, they will not be able to Comfort the Heart, or to ſtrengthen it againſt Temptation, and therefore then they look ſomewhat higher: Afflictions when it is Sanctified, it makes us to ſavour Evangelical truths, the practical Doctrins of Religion, and the Experiences of a Gracious Heart: That's therefore one end of inflicting it.
Secondly, To imbitter Sin to us, and to ſubdue ſome Corruption or other which we are inclined unto: To purge us and to make us more fit for the ſervice of God: For Afflictions through the Bleſſing of God have that Efficacy with them. They are for our profit, that we may be partakers of his Holineſs. Heb. 12.10. And they yeild the peaceable Fruit of Righteouſneſs unto them which are exerciſed thereby, in the 11. verſ. of the ſame Chapter. Therefore in Malach. 3.3. It is ſaid of Chriſt that he ſhall purify the Sons of Levy, and purge them as Gold and Silver, that they may offer unto the Lord an offering of Righteouſneſs. When the Sons of Levy are purified, their Sacrifices are purified with them: Afflictions they purge out Corruptions, and they do alſo try and Exerciſe Graces, and by tryal of them add a Luſtre unto them; for which cauſe it is that God does ſo order them, and diſpoſe them to his Servants.
And then alſo Thirdly, For Examples to others, of warning, that they may avoid and take heed of the like Provocations: And of Patience that they may be ſtrengthened to indure the like Afflictions; thus did God Chaſten David, that others might fear and beware while he ſpared not ſuch an one as he was, and thus did God Chaſten Paul, that the Corinthians and others might be Comforted occaſionally from him: As himſelf Expreſly gives an account of it. 2 Cor. 1.6. And whether we be Afflicted it is for your Conſolation and Salvation, which is effectual in the induring of the ſame ſufferings which we alſo ſuffer, or whether we be Comforted, it is for your Conſolation and Salvation. So in 2 Tim. 2.10. Therefore I indure all things for the Elects ſake that they may alſo obtain the Salvation which is in Chriſt Jeſus with Eternal Glory. God makes one Chriſtian in this Caſe to be helpful to another: Miniſters to People, and People to Miniſters, and all to the whole body of Chriſt, as we ſee it is in the natural Body: The Arm is blooded that the Head may be the better for it, even ſo alſo in the Miſticall; one member Chaſtened for another. Thus we ſee that God wants not ends nor reaſons for the Chaſtiſing and Correcting of his People, wherein this is ſtill Predominant: Namely the Good and Wellfare of their Souls, that he may ſpare them the better hereafter, and in another place as the Apoſtle has plainly declared it. 1 Cor. 11.32. When we are judged, we are Chaſtened of the Lord, that we ſhould not be Condemned with the World. Temporal Correction it prevents Eternal Condemnation, not (as I ſaid before) ſimply in it ſelf; or by way of Compenſation to Gods Juſtice, but as being Sanctifyed to the party that ſuffers it; it does rectify and amend the Soul, and as by the ſadneſs of the Countenance the Heart is made better.
The Conſideration of theſe things laid together teaches us therefore.
Firſt of all, Not to think ſtrange of the fiery Tryal which is to try us, as though ſome ſtrange thing hapned unto us, as the Apoſtle Peter adviſes in 1 Pet. 4.12. Nor yet to judge amiſs either of others, or of our ſelves from ſuch Diſpenſations; it is no neceſſary Argument of Gods hatred, but rather of his Love: It is an Evidence rather of our Sonſhip, and goodneſs of our Condition in part, that we are ſuch as the Lord has ſome care of, and regard unto: It is a ſign that God doth not diſpair of us, but that he hath ſome hope of our Amendment and Reformation when he is pleaſed to take this pains with us, while as for others which are more Incorrigible, he will not vouchſafe to beſtow Correction upon them. Eſay. 1.5. Why ſhould ye be ſmitten any more? ye will ſtill revolt more and more.
Secondly, This ſhould breed in us an Holy awe and reverence of God, that we may take heed how we offend him, or do any thing which is diſpleaſing to him, for if we do, we ſhall ſmart for it at one time or other. Here's an Argument againſt Spiritual Wantonneſs, and Indulgence of our ſelves in Sin from hope of Impunity: Oh take heed of that, God will not ſpare even his Davids themſelves, if they ſhall venture upon unwarrantable Courſes, but Correct them for it; nay even them ſooneſt of all, he will be ſure to keep good order, and rule in eis own Family. Judgment begins at the Houſe of God. 1 Pet. 4.17. And you onelyonly have I known of all the Families of the Earth, then I will puniſh you for all your Iniquities. Amos 3.2. People are never the further of from Puniſhment from their intereſt and Relation to God, but the nearer to it, if they treſpaſs upon him; as one who will eſpecially be ſanctified in all thoſe that draw near unto him, as he ſaid once of Nadab and Abihu in Levit. 10.3. Therefore who will not fear the O King of Nations.
Thirdly, This ſhould alſo teach us to judge and thereby Chaſten our ſelves, that we may prevent this Chaſtening from God, for ſo we ſhall: If we judg our ſelves, we ſhould not be judged; it is ſelf Indulgence which is the occaſion of Divine Caſtigation; we are too favourable commonly to our ſelves in the private Cenſure of our own hearts, and therefore is God himſelf fain to take us to task; whereas if we were more impartial here, it would fare ſo much the better with us: If we would Afflict our Souls for our Sins, God himſelf would never Afflict us for them: For he doth not Afflict willingly nor grieve the Children of men, not willingly or from the Heart, as that which is unpleaſing to him, in Lam. 3.33. It is his work his ſtrange work, his Act his ſtrange Act, he is forced unto it. Eſay. 28.21. Thats the Second particular viz. The Nature of Davids Condition; It was Chaſtening: The Lord hath Chaſtened me.
The Third is the Aggravation, Chaſtened me ſore; ſo we read the words in our Tranſlation in the Hebrew Text it is Chaſtened me in Chaſtening. Jaſſor ijſſranni, and ſo the Septuagint foreign, both of which are a little more Emphatical, and there are three things which may ſeem to be intimated in it, by way of Inlargement.
Firſt, The Frequency of theſe Chaſtenings, not once onelyonly, but often, even again and again.
Secondly, The Multitude of theſe Chaſtenings, not one ſingle one only, but many, one in the Neck of another.
Thirdly, The Greivouſneſs, and Tediouſneſs of them, not ſome Light ones onelyonly, but ſuch as were very Irkſome and hard to be born: That is Chaſtening me ſore.
Firſt, I ſay in this Expreſſion we have the Frequency and Reiteration of theſe Chaſtenings, even again and again: This is one thing which God is pleaſed ſometimes to do with his Children when he has Chaſtened them once, to return to it, and Chaſten them a freſh, and to renew his Chaſtenings to them. When Sin is repeated, Puniſhment is repeated likewiſe, and when we return to our Tranſgreſſions, God himſelf returns to his Corrections and Chaſtiſements of us, as is moſt requiſite and Convenient for us: Look as it is with Phyſitians in regard of the Body, when the ſame Diſtemper comes again, they give the ſame Phyſick to remove it, and to take it away; even ſo does the great Phyſitian in reference to the Soul: Relapſes into Sin, will cauſe Relapſes into Sickneſs, or into any other trouble for Sin which it is a ground and occaſion of: The one follows upon the other in Gods moſt wiſe and prudent Diſpenſations.
Secondly, Here's the Multitude of Corrections, He hath Chaſtened me in Chaſtening, that is he hath ſent one Affliction upon another; this is another thing here obſervable in Gods proceedings towards the Sons of men, one Deep calls to another. Pſal. 42.7. Deep calleth unto Deep, at the noiſe of thy waterſpouts, all thy Waves and thy Billowes are gone over me. And ſo Job, in Job 16.14. He breaketh me with breach upon breach, he runneth upon me like a Giant. Thus did the Lord with that Holy man, he had Meſſenger upon Meſſenger of Evil tidings which hapned unto Him, of the Chaldeans and Sabeans &c. Thou reneweſt thy Witneſſes againſt me, and Increaſeſt thine Indignation upon me, in Job. 10.17.
Thirdly, Here's the Greiviouſneſs of the Correction: Repition implies Intention, and ſo here he hath Chaſtened me in Chaſtening, that is; He hath Chaſtened me ſore, as our own Tranſlation here gives it: Thus God oftentimes does likewiſe, he layes heavy Afflictions upon his People: Thus the Church complains to God. Pſal. 44.19. Thou haſt ſore broken us in the place of Dragons, and covered us with the ſhadows of Death. And Pſal. 80.5. Thou feedeſt them with the Bread of Tears, and giveſt them Tears to drink in great meaſure. Job, The arrows of the Almighty were in him. Heman, His wrath lay hard upon him. Paul, He was Preſt above meaſure and ſo of the reſt.
And there's very good cauſe for it, God ſees it to be neceſſary for us oftentimes to deal thus with us, as ſimply to Chaſten us, ſo now and then to Chaſten us ſore; and that eſpecially that Patience may have its perfect work in us, and that the Cure may be throughly wrought in us: For ſtrong Humours require ſtrong Phyſick to purge them out: Where Corruption is deeply rooted in the Heart, there it is not a light or ſmall matter, which will ſerve the turn to work it out, No; but there muſt be a great deal of ſtir and adoe which is to be made with it.
The Uſe which we ſhould make of it is therefore from hence to learn to underſtand the Providences of God in this particular, to be ſatisfied in them, and prepared for them; we are apt to think our troubles to be ſuch, as none were ever before us, ſee here how it is with David: Chaſtened me ſore. And (as I ſaid) there is cauſe for it that God may be clear when he Judges; there are ſome Natures and Diſpoſitions which a ſmall or light Correction will doe no good upon him, but they are apt to deſpiſe it; and therefore God ſees it neceſſary to deal more ſeverely with them, and to take a ſharper Courſe to mend them. And ſo I have done with the firſt General part of the Text, which is the Condition it ſelf. The Lord hath Chaſtened me ſore &c.
The Second is the Qualification of this Condition. But he hath not given me over to Death, which words are to be conſidered of us two manner of ways.
Firſt in their Connexion with the words that went before.
And Secondly, In their abſolute Conſideration as taken alone by themſelves.
Firſt, In their Connexion, and ſo I ſay they are a Qualification of thoſe that went before, and they ſerve to ſhew unto us the manner of Gods dealings with his people, which is to mitigate his Afflictions of them, and to Correct them ſtill in meaſure; he Chaſtens them but does not undoe them. Thus 2 Cor. 6.9. As Dying but behold we live: As Chaſtened but not kild. And ſo 2 Cor. 4.8.9. Troubled on every ſide but not Diſtreſſed, Perplexed but not in Diſpair, Perſecuted but not forſaken, Caſt down but not deſtroyed. And 1 Cor. 10.13. God is Faithful who will not ſuffer you to be tempted above that which ye are able, but will with the Temptation find a way to eſcape, that ye may be able to bear it. Though he cauſe Grief, yet will he have Compaſſion according to the Multitude of his Mercies. Lam. 3.32. And ſo here now in this preſent Scripture. Though he Chaſtens, yet he gives not over unto Death.
The reaſon of it is this, becauſe Gods Ayme and Intent is not Deſtruction but Reformation, which Death doth hinder and prevent the opportunities of unto us: Though it is true that even in Death it ſelf God can work much to this purpoſe, as to the Changeing and bettering of the Heart, yet for the outward Life and Converſation, and the reforming of that; this by Death is taken away.
Secondly, As God does thus mitigate his Corrections in Wiſdome, ſo alſo in Mercy, becauſe he is a Gracious God, and he continues ſtill ſo to be without alteration. Lam. 3.22. It is of the Lords Mercies that we are not Conſumed, becauſe his Compaſſions fail not: They are new every Morning, great is thy Faithfulneſs. And Malach. 3.6. I am the Lord, I change not, therefore ye Sons of Jacob are not Conſumed. The Lord is full of very much tenderneſs in this particular, as it is related Concerning the Iſraelites, that though they carried themſelves perverſely towards him: Yet he being full of Compaſſion forgave them their Iniquities, and deſtroyed them not: Yea many a times turned he his Anger away and did not ſuffer his whole Indignation to ariſe, for he remembred that they were but Fleſh, a wind that paſſeth away and cometh not again. Pſal. 78.38 39. And Pſal. 102.13.14. Like as a Father pittieth his Children, ſo the Lord pittieth them that fear him, for he knoweth our frame, he remembreth that we are but Duſt, in Pſal. 103.13.14. And again Eſay. 57.16. I will not contend for Ever, neither will I be always wrath, for the Spirit would fail before me and the Souls which I have made. God ſtands very much upon this, to prevent Diſcouragement in his Servants.
This ſhould therefore Firſt of all teach us to acknowledg Gods Goodneſs in this reſpect, and to praiſe him for it as David. Pſal. 119.75. I know O Lord that thy Judgments are right, and that in Faithfulneſs thou haſt Afflicted me. For indeed he does wonderfully moderate Himſelf in theſe his Corrections. He puniſhes us leſs then our Iniquities deſerves, as Ezra makes Confeſſion in Ezra 9.13. And although we do not always think ſo, yet he always Corrects us in meaſure, as himſelf declares unto us in Scripture, thus in Eſay. 27.8. ſpeaking concerning his Vineyard that is his Church. In meaſure when it ſhooteth forth thou wilt debate with it, he ſtayeth his rough Winds in the day of his Eaſtwinds. And Jer. 30.11. I am with thee ſaith the Lord to ſave thee, though I make a full end of all Nations whether I have ſcattered thee, yet I will not make a full end of thee, but I will Correct thee in meaſure, and will not altogether leave thee Ʋnpuniſhed. Mark how theſe two are very happily joyned together, I will not altogether leave thee unpuniſhed and yet I will correct the in meaſure: God will not leave his people altogether unpuniſhed that he may the better rule them, and keep them in awe; and yet he will puniſh them and correct in meaſure, that ſo he may keep them from Diſcouragement and Diſpondency and dejection of Spirit.
Therefore (I ſay) let us obſerve Gods dealings in this particular, and acknowledg his goodneſs in them: It ſhould teach us to entertain good thoughts of God, and to look for ſuch dealings from him as for time paſt, it ſhould draw out our thankfulneſs, and ſo for time preſent it ſhould ſtrengthen our Patience, and ſo for time to come incourage our Faith and Hope and Expectation: That he that hath delivered will deliver, and though he may Chaſten ſore, yet will ſtill mitigate his Chaſtenings to us, that they ſhall not altogether overwhelm us, and ſwallow us up, but that we ſhall finde relief in them.
Indeed we cannot always expect it in the letter of the Text, as to an abſolute Freedom from Diſſolution; for that muſt come, and will come at laſt; after all our preſervations from it upon ſuch and ſuch particular occaſions: Recovery is at the beſt but a Repreive, and ſo muſt be accounted by us; and what ever Evils we do eſcape, there's no eſcape of this comming to Death, but yet under this phraſe here we have ſignified Gods General inclination, for the mitigating of his Corrections to us.
And therefore Secondly, it teaches us alſo Bowels and Compaſſions in our ſelves in imitation of this goodneſs of God. There are ſome kind of people in the world, whom nothing will ſerve their turn but abſolute ruine and deſtruction. Like thoſe two fierce Diſciples in the Goſpel, preſently calling for fire from Heaven, or like the children of Edom in the Pſalm concerning Jeruſalem, Raze it, raze it to the foundation, down with it, down with it to the ground, yea but theſe are taught better here from the Example of God himſelf, who does hold and reſtrain his hand in the chaſtiſements and corrections of his people. This is ſtill his manner of dealings, eſpecially where there's any hope of proficiency for time to come. He will not there preſently make an utter end but ſpare them in much mercy. As in Iſa. 65.8. When the new wine is found in the cluſter, oh deſtroy it not, for there's a bleſſing in it, ſo will I doe for my ſervants ſake, &c. And ſo much may be ſpoken of theſe words, conſider'd in their connexion. The firſt part of the verſe with the ſecond, as qualifying of it.
Now Secondly, let us look upon them in their abſolute conſideration; the latter clauſe of the verſe diſtinctly and alone by it ſelf. He hath not given me over unto death. We ſee here how God does graciouſly preſerve his ſervants from Death and deſtruction, he keeps and maintains their lives. This David often makes mention of in other places of the Pſalms beſides. As Pſal. 30.3. Oh Lord thou haſt brought up my ſoul from the Grave, Thou haſt kept me alive that I ſhould not go down to the Pit; So Pſal. 116.8. Thou haſt delivered my ſoul from death, mine eyes from tears, my feet from falling.
This the Lord is pleaſed to doe upon ſundry conſiderations.
Firſt, out of his Goodneſs and Mercy, and Love unto them; thus David ſets it forth in that place, Pſal. 116.5, 6. Gracious is the Lord and righteous, yea our God is mercifull; And what follows hereupon? The Lord preſerveth the ſimple, I was brought low and he helped me. So in verſe 15. Precious in the ſight of the Lord is the death of his Saints. And Pſal. 72.14. He ſhall redeem their ſoul from deceit and violence, and precious ſhall their blood be in his ſight. It is not an indifferent matter with God, the death of his Servants, neither does he lightly take away their lives, but where there's good cauſe and reaſon for it, and in order to ſome greater good to them.
Secondly, Becauſe he hath work and ſervice, for them to do. In death no man ſhall praiſe thee, and who ſhall give thee thanks in the pit? Pſal. 6.5. And Again Iſa. 38.18, 19. The Grave cannot praiſe thee, death cannot celebrate thee, The living the living, he ſhall praiſe thee. As long as God has any work for any man to do, ſo long he is ſure to live and abide in the world. Here's a double goodneſs of God manifeſted to us. Firſt, In deſigning us to ſervice and the work it ſelf. And Secondly, In pre…erving our lives, that ſo we may ſerve him, and doe the work he has deſign'd us to.
This ſhould ſo much the more incourage us in fruitfulneſs before him; we cannot take a more expedient way to prolong our lives than by doing as much good as we can in them. Uſeleſs and unprofitable perſons, which live idly and out of any imployment, they doe but ſtand in the room of thoſe which would do better then themſelves, and they provoke God oftentimes in Judgement to remove them, and to take them away, As the barren Figtree in the Goſpel, it was cut down that it might not cumber the ground. But thoſe that are active and ſerviceable, they are a great delight and content to him, and he takes a great deal of delight in thinking upon them, as himſelf alſo expreſſes it in Malach. 3.16, 17. They ſhall be mine ſayes the Lord of Hoſts in that day when I make up my jewels, and I will ſpare them as a man ſpareth his own ſon that ſerveth him. A man loves all his children, as children, and from his Relation to them, Oh but thoſe who are of his Trade, and which work to him, thoſe he loves and tenders more eſpecially, and would be lotheſt to part with them of any other beſides; and ſo is it here with God; his ſons that ſerve him, their death is more precious with him of all the reſt; neither will he eaſily give them over to it. Not that he ſimply needs any work or ſervice of ours, who when we have done all we can are at the beſt but unprofitable ſervants, but becauſe he will ſo far gratifie us as to be ſerved by us. And then take occaſion from thence ſo much the more to reward us; where the goodneſs of God to his people is obſervable in two contrary diſpenſations; both in preſerving their lives to them, and in taking of their lives from them. As long as they have any work to do, he preſerves their lives to them, that they may do their work; and when that work is done he takes away their lives from them, that may they may receive their wages. I ſhall not dye but live, and declare the works of the Lord, in ver. 17. of this preſent Pſalm.
Thirdly, for the good and comfort of others, which are their Chriſtian Friends, and eſpecially Miniſters, for the good of their people. Thus St. Paul takes notice of it in himſelf in reſpect of the Philippians, Phil. 2.23, 24. I am in a ſtraight betwixt two, having a deſire to depart, and to be with Chriſt, which is far better, nevertheleſs for me to abide in the fleſh is more needfull for you. And having this confidence I know that I ſhall abide and continue with you all, for the furtherance and joy of your Faith, That your rejoycing may be more abundant in Chriſt Jeſus for me by my coming to you again. The Apoſtle it had been better for himſelf to have left the world, That ſo he might have had his Crown and his reward, and have been with Chriſt. Oh but the Church of God could not ſpare him; The Philippians, they could not be without him, but needed ſuch a faithful Moniter to be continued to them, and to abide ſtill amongſt them, and for their ſakes did he ſo order it to them, as one who intends the end does fit the means ſutable to them. And ſo as it is in Miniſters to their people, ſo in one Miniſter to another, and one friend to another; As we live one in another, ſo we live one for another, and are preſerved in reference hereunto? Thus St. Paul notes it of Epaphroditus, Philip. 1.26, 27. He longed after you all, and was full of heavineſs becauſe that ye had heard that he had been ſick, for indeed, he was ſick nigh unto Death, but God had mercy on him, and not on him onelyonly, but on me alſo, leſt I ſhould have ſorrow upon ſorrow. In which paſſage of Scripture, there are divers things obſervable of us to our preſent purpoſe.
Firſt, Here's Epaphroditus's Danger and the extremity, which he had been in. He was ſick nigh unto death, which is that which God does often bring his ſervants to for ſundry reaſons. Partly thereby to awaken them, and to make them to clear up their accounts, partly thereby to try them, and to ſee the frame and temper in which they are, partly to try the good-will and affection of others towards them for theſe and the like conſiderations does he ſometimes bring them to the pits mouth, when as yet he does not take them away, as he did here with Epaphroditus.
Secondly, Here was his recovery and preſervation from that death, which he was ſo nigh unto. The providence which is here celebrated in the Text by the Prophet David; and this has its Character put upon it as a Diſpenſation of mercy, But God had mercy on him; for ſo it is in his own nature and ſimply conſidered.
Thirdly, Here's the extent of the mercy, not to Epaphroditus onelyonly, but to St. Paul, not on him onelyonly, but on me alſo: On thee as a friend; it is a mercy to have our friends continued; on me, as a Miniſter; it is a mercy to have our fellow-laboures continued; On me alſo as a Believer. It is a mercy to have our Chriſtian Brethren continued as members of the ſame body with us.
Then laſt of all, Here's the end and motive of all this, leſt I ſhould have ſorrow upon ſorrow; why ſorrow upon ſorrow? why, becauſe the Apoſtle was now in bonds, and under many afflictions beſides, in which caſes Friends are alwayes moſt pleaſing and acceptable to us. A Friend is born for adverſity: now to have loſt ſuch a friend as this, had been a very great loſs indeed, and God was tender and ſhy of it, ſo far to preſs upon his heart, and to lay too heavy a load upon him. Thus ſome of the afflictions of God's people are aſſured to them againſt others, who otherwiſe would happen to them. They ſhould ſuffer more, if they did not ſuffer ſo much already.
Where we may obſerve a difference betwixt God and men; men they oftentimes delight to add affliction to affliction, where they ſee any under ſorrow to increaſe their ſorrow upon them, and to make it more; as the Lord himſelf complains of the Heathen in their carriage towards his people, Zech. 1.15. I am very ſore diſpleaſed with the Heathen that are at eaſe, for I was but a little diſpleaſed (namely with my people) and they helped forward the affliction. Men they help forward the Affliction, but God he does not love to do ſo, He will not add ſorrow to ſorrow.
Fourthly, God does alſo ſometimes preſerve the lives of his ſervants, and not deliver them up to death, for the greater Diſappointment of enemies, and perſons ill-affected to them, who hope and wait for their death. God loves to croſs and fruſtrate baſe and vile affections, and in his Providence to go contrary to them. Many an one had been dead if they had not been wiſht to dye; the ambition and covetouſneſs, and ſometimes malice of ſome kind of perſons in the world, have kept many a man alive who had been otherwiſe in his grave. God will not ſo far gratifie ſinfull and unworthy deſires, as in ſuch caſes to comply with them, but rather by their miſ-carriage and diſſappointment in the event ſhew them the vanity of them. This David takes notice of himſelf in another place upon this occaſion, in Pſal. 41.5. Mine enemies ſpeak evil of me, when ſhall he dye and his name periſh, an evil diſeaſe (ſay they) cleaves unto him, and now that he lyeth down he ſhall riſe up no more, but thou O Lord art merciful unto me. And then it follows, verſe 11. By this I know that thou favoureſt me, becauſe mine enemy doth not triumph over me. Thus we ſee how upon ſeveral conſiderations, God keeps his ſervants from coming to their death.
This is firſt of all matter of incouragement to the ſervants of God, and may hearten them, and ſtrengthen them in his ſervice, and keep them from perplexity and diſquiet, foraſmuch as there is ſuch a carefull Providence watching over them, and preſerving of them, it ſhould ſhut out all needleſs fears and diſtractions in them, which in ſome caſes they are ſubject unto; and eſpecially in ſome difficult enterpriſes, whereunto now and then they may be called, to comfort themſelves in this conſideration; That God will not lightly and eaſily and for no cauſe give them over to death. There's a great deal of miſtruſtfulneſs oftentimes in the beſt of Gods ſervants in this regard, who dare not truſt him with their lives and the preſervation of them, notwithſtanding ſo many Gracious Promiſes and experiences, which they have received from him. As David he was but juſt before delivered out of his enemies hands, and he preſently cryes, I ſhall one day periſh by the hand of Saul; even ſo it is with many others beſides, who as the Apoſtle ſpeaks, through fear of death are all their lifetime ſubject to bondage, Heb 2.15. Now for ſuch as theſe they may be here ſaid from this paſſage before us, though God may bring them to danger, yet as he ſees cauſe, he will deliver them from it, as he did here with this ſervant David, The Lord hath chaſtened me ſore, but he hath not given me over to death.
Secondly, Where we partake of this mercy, let us acknowlelge it with all thankfulneſs. Thus does David do here; we are to take notice not onelyonly of his words, but alſo of his Affection which is ſignified in them, and the Spirit from whence they came from him, he utters them with a great deal of feeling and ſenſibleneſs of Gods goodneſs to him: And ſo they are not onelyonly a narration of his preſent condition, but an acknowledgement of Gods favour to himſelf to an anſwerable temper and diſpoſition which he does here Expreſs by the words which came from Him. He hath not given me over to Death. They are not words of Boaſting and Vanity, and Oſtentation, and Carnal Rejoyceing, but the words of Soberneſs, and Piety, and Diſcretion.
And there are divers things intended by them.
Firſt, He would make it an Argument for Patience: The eſcaping greater Evils, ſhould breed Contentation under leſs: That as God afflicts us below our Deſerts, ſo alſo below our Capacities; that he does not afflict us in the utmoſt Extremity, and ſo to this purpoſe ſhould we argue and reaſon with our ſelves; he has taken away my Health, but he hath not taken away my Life: He hath exerciſed me in my Body, but he has ſpared my Soul: He hath deprived me of Earthly Comforts, but he hath not deprived me of Heavenly; of the Graces of his Spirit, of the aſſurance of his Love, of the Communion with himſelf, of his own bleſſed and Gracious preſence; theſe he hath not denyed me, but continued them ſtill in the midſt of all other Diſcouragements.
Secondly, He would hereby ſilence the falſe rumours which were to the Contrary, and the Inſultations of his Enemies from them; for their mouthes were full to this purpoſe and delighted to be ſo, as theſe which ſpake according as they would have it, as in the place before alledged. Pſal. 41.6.7. And if he come to ſee me he ſpeaketh Vanity, his Heart gathereth Iniquity to it ſelf, when he goeth abroad he telleth it; all that hate me whiſper together againſt me, againſt me do they deviſe my hurt. This was the Condition of David in regard of his Enemies: They Tryumpht before the Victory and pleaſed themſelves both in the thoughts and ſpeeches of his ſuppoſed Ruine and Deſtruction; now by this Expreſſion here in the Text, he does in an holy and Humble manner ſignifie their Miſtake and Diſappointment, as if he had ſaid unto them it is not ſo bad as ye thought it, nor ſo bad as ye hoped it, nor ſo bad as ye talked it: I am through Gods goodneſs alive ſtill for all the ſurmiſes. The Lord hath Chaſtened me ſore, but he hath not given me over to Death.
Thirdly, (Which is here namely Conſiderable) David (I ſay) would hereby expreſs his Thankfulneſs to God for this Mercy, they are words of Praiſe and ſpiritual Rejoyceing, as appears by thoſe that follow in the 19 verſe of this Pſalm. Open to me the Gates of Righteouſneſs, and I will go into them, and will praiſe the Lord, namely for this his Goodneſs to me. This is that which we all ſhould do as we have occaſion for it, and indeed there's none of us all, but have ſo one way or other (though ſome more then other,) either by way of prevention in keeping of Evils from us, or by way of recovery in delivering us out of thoſe Evils; and eſpecially in theſe late Diſtempers, which have been ſo rife and frequent amongſt us for this year now laſt paſt, wherein Death hath come up into our Windows, as the Scripture ſpeaks; that we ſhould not be given over to it, is matter of due praiſe unto us, and to be acknowledged by us: And we cannot better nenew the year unto us, then by ſuch performances as theſe are.
And further, ſtir up others to do ſo occaſionally from our Example, which is another thing here intended by David in this Expreſſion; he does not onelyonly hereby ſignify his own Thankfulneſs, but alſo excite and ſtir up others to praiſe God both for him, and themſelves upon the like occaſion, as we find him in another place. Pſal. 34.2.3. My Soul ſhall make her boaſt of God, the humble ſhall hear thereof and be glad: O magnify the Lord with me, and let us Exalt his name together.
But eſpecially (as a third Improvement of this point) let us be careful to uſe our lives well which God has given us to his Glory, and ſo give them back to him again who has firſt given them too us, Life it is a Bleſſing, as it uſed and ordered by us; For men to live onelyonly a Natural Life here in the word, to Eat, and Drink, and take their pleaſures like brute Beaſts; Alas! what a poor thing is that, for men to live onelyonly for ſuch a purpoſe as this is, to fiill up the meaſure of their Sins, and to aggravate their Account at another Day, by thinking that they are delivered to commit ſuch and ſuch Abominations, this is very ſad and Miſerable; but then is Life indeed, when it is improved to Gods Glory: The doing of good in our ſeveral Opportunities; the Furtherance both of our own and others Salvation, and laying up in ſtore a good Foundation againſt the time to come; laying hold on Eternal Life.
Therefore (I beſeech ye) let us be careful eſpecially to look to this, and that likewiſe thoſe which are in the prime of their Years, and Health, and Strength, let them not neglect ſo Bleſſed an Opportunity as that is; thoſe that are paſt it, let them indeavour to redeem it for time to Come. We ſhould labour to find our lives given us, and continued to us in Mercy and Love, which we may know to be no otherwiſe then accordingly as we have hearts given us with them, for the improvement of them, as we may do any other Mercy beſides; where it has the ſtamp of Gods love upon it, it makes us to ſerve him better with it, and our ſelves to be really and indeed ſo much the better for it, whereas when it is otherwiſe, it is a fign it is in wrath, and to harden us ſo much the more in Evil: There's none are ſo bad as thoſe who are bad after Mercies Received, both as having greater Guilt upon them, and a ſecret Curſe alſo cleaving to them, for their abuſe and perverting of theſs Mercies: And ſo much of the thing it ſelf here ſignified for the main; Gods Deliverance and preſervation of David. He hath not &c.
Now we may further here take notice of the Phraſe and Expreſſion which is here uſed. He hath not given me over to Death: It is not ſimply, he hath not killed me, or taken away my life from me, (though that be principally intended) But he hath not given me over to Death: This is true of the Servants of God, even there where Death ſeaſes upon them, yet they are not under the power of it: It does not at laſt prevail upon them, which holds true in a twofold regard.
Firſt, Not under the Curſe of it, it being ſanctified to them for their Good: Death to the ſervants of God is a Conquered Enemy, it is a Serpent without a ſting. O Death where is thy ſting, O Grave where is thy Victory: The ſting of Death is Sin, the ſtrength of Sin is the Law. But thanks be to God who hath given us the Victory through our Lord Jeſus Chriſt, as St. Paul in his Heavenly foreign. 1 Cor. 15.55.56.
God hath not given his Children over to Death, but rather hath given Death over to his Children; therefore Death is ſaid to be theirs, not they to be Death's. 1 Cor. 3.21.22. All things are yours, and amongſt the reſt even Death it ſelf: Death is under the power of the Church, and in a ſort at her Command: forher Benefit and Advantage as an Entrance for her into Eternal Glory. To me to live is Chriſt, and to Die is gain, ſays the Bleſſed Apoſtle of Himſelf. Phil. 1.21. Which is true alſo of any other Beleiver. Chriſt has redeemed us from Death, as it is a Curſe; the Saints they are not under that.
Secondly, As the Saints are not under the Curſe of Death, ſo neither under the Contrivances of it, and ſo in that reſpect not given over to it, as being at laſt made partakers of a bleſſed and Joyful Reſurrection: As our bleſſed Saviour Chriſt Himſelf, (who ſeems alſo to be tipified in this Pſalm,) it is noted of him. Acts 2.24. That God raiſed him up from the Dead, having looſed the pains of Death, becauſe it was not poſſible that he ſhould be holden of it. As it was not poſſible for him, ſo neither is it poſſible for any of his Members; it was not poſſible for him to be detained many days. Thou ſhalt not ſuffer thine Holy one to ſee Corruption: For it is not poſſible for his Members to be abſolutely and always detained, but ſhall at laſt be looſed from it: As Death had no dominion over him, ſo neither over them. This Corruption ſhall put on Incorruption, and this Mortal ſhall put on Immortality, and Death it ſelf ſhall be ſwallowed up into Victory, as the Apoſtle has it. 1 Cor. 15.45.
This is a point of ſingular Comfort to the Children of God, and that which may ſatisfy them in the thoughts and Meditation of their Mortality; that though they may and ſhall die at laſt, yet they ſhall not be given over to Death: It ſhall not tyrannize, nor Dominear over them.
Indeed it is the Happy advantage of people, that they are given over to no Evil whatſoever, whether Spiritual or Temporal, neither to the Evil of Sin, nor to the Evil of Puniſhment, though they be Capable and ſenſible of both and liable to them.
Firſt, Not to the Evil of Sin and Satan, not given over to that: As for wicked and ungodly perſons, it is their Miſey to be ſo, Satan rules in them, God gives them over to ſinful Courſes, as it is noted of the Gentiles thrice together in one Chapter the Firſt of the Romans. God gave them over: He gave them over to Ʋncleanneſs, and he gave them over to vile Affections, and he gave them over to a reprobate Mind; ſtill he gave them over. But he does not ſo with his own ſervants; though for juſt and holy reaſons, he ſuffers them to be troubled with Sins while they live here below in the world, yet he does not give them over to it: Sin ſhall not raign in their mortal Bodies, Iniquity ſhall not have Dominion over tkem, nor preſumptuous Sins eſpecially ſhall not prevail upon them, nor given over to the Evil of ſin.
No, nor Secondly, To the Evil of Puniſhment neither, not given over to that and in particular to this of Death: As for wicked men and ſuch as are none of Gods Children. It is ſaid they are like Sheep laid in the Grave, and Death ſhall feed on them. Pſal. 49.14. Death ſhall feed on them, that is, have it's fill and glut of them, and ſhall do what it liſt unto them: Yea but with the ſervants of God it ſhall be otherwiſe, as David there makes the oppoſition in his own Perſon, but God will redeem my Soul from the power of the Grave, for he ſhall receive me Selah: He was not given over to the power of Death.
And as not of Death Temporal, ſo eſpecially not of Eternal neither: God did not give him over to this of any other whatſoever could be thought off. God hath not appointed us to wrath, but to obtain Salvation through our Lord Jeſus Chriſt. 1 Theſ. 5.9. God will be ſure to keep his Children from this, and does order all things to them in reference hereunto, even Corrections and Afflictions themſelves, as I in part hinted before; Chaſtens them here that he may not Damn them hereafter; ſo that the Connexion holds very well here in this ſenſe which we have now before us. The Lord hath Chaſtened me ſore, but he hath not given me over to Death; as a Mercy conſequent to this his Chaſtening, and Correcting of me. And ſo we have done with both the parts of the Text: The Condition and the Qualification of that Condition to him in this whole verſe. The Lord hath Chaſtened me ſore, but he hath not given me over to Death.